In the first place, let us observe the train of thought occasioned by
the two pillars Jakin and Bohas which are at the entrance, so to
speak, of the masonic Temple. From the account in the First Book of
Kings it might seem to follow that the erection of these pillars was
an afterthought on the part of King Solomon and though this is
scarcely borne out by the collateral account in Chronicles, while
their description in the first place is exceedingly elaborate, it can
scarcely be said that there is anything in Holy Scripture which would
cause us to single out these objects as particular reprentatives of an
art of building spiritualized, even if that art was grouped about the
central figures of the first Temple of the Jews. In seeking therefore
to understand how this importance came to be attributed to the two
pillars we are justified in asking whether any other system of
symbolized teaching, prior to the appearance of speculative Masonry on
the horizon of history, laid special stress on the mystical importance
of the two Pillars and an answer is ready to our hand in Kabalism.
Here let us for a moment over a few words of preliminary
consideration. We know that the three degrees of Craft Masonry,
together with the Royal Arch, in the form that we at present possess
them deal only with the Jewish side of the Divine dispensations and
that they contain references and legendary matter which if they are
not the inventions of modern times are also not to be found in the
writings of the Old Testament. We know also that the writinings called
Kabalistic constitute with the Talmud the great storehouses of Jewish
tradition and Jewish wisdom. It is not therefore idle to expect that
some light may be cast on the Masoinic symbols and legends by
reference to these sources. This being granted, I will place in the
hands of the reader a translation of two texts which will in all
probability be unknown to him, as they will also at first be
unintelligible:
    'Jakin is the name of the right pillar which Solomon made in the
sanctuary and it corresponds to the measure of NETZACH. But NETZACH
rejoices in this name because MALKUTH is established by JACHIN. To
this all the commentators agree and it would seem for the following
reason, namely, that by JACHIN the efflux of CHESED is sent down by
MALKUTH whereby the bride is adorned that she may be lovely and
desirable in the eyes of the bridegroom. It may be asked, however, why
it is not termed MAKIN, the present tense rather than JAKIN the
future. The reason is that beyond this present firmament there is
another which shall be established, as if to say that however He
establishes the one the other shall continually lend strength.
Such is the mind of the commentators. But to me the Redemption
seems signified, the beginning whereof shall be from NETZACH. For
Rabbi Simeon ben Jochai says that the beginning of Redemption is from
the Aurora, whence shall follow the morning. Here by Aurora is
understood NETZACH. And because Solomon knew that the Temple should be
destroyed, he set up this column, which he called JACHIN, as if to
say: He shall erect and prepare the House and He shall help
redemption. See the Garden of Pomegranates, Tract XXIII, c. 10. And in
the Gates of Light it is said as follows concerning this name: Solomon
made the right column, which he called JACHIN, in reference to
NETZACH, to which the name JEDUD TSABOTH is referred. And he who knows
the mysteries of the two columns, which are JACHIN and BOAZ, shall
understand after what manner the NESHAMOTH or minds descend with the
RUACHOTH or the spirits and the NEPHASOTH or the Souls by EL-CHAI and
ADONAI through the influx of these two columns. Hence the description
in I Kings VIII, 15, of the two columns; of the two capitals, V i6;
and of the entablatures. The columns are NETZACH and HOD, the capitals
GEDULAH and GEBURAH and the entablatures are CHOKMAH and BINAH. By
these two columns and by EL-CHAI the minds and Spirits and Souls
descend, as by their passages or channels. And by the column JACHIN
shall be built and erected the city of Zion, which is Jerusalem, as it
is said in PS. LX, II, where if the words- Thou shalt clothe the poor
in thy goodness-be really understood, it will be known also after 
what manner NETZACH prepares and sends down benefits in EL-CHAI, that
it may pour every influence and benediction into MALKUTH, which is
void, even as the poor man who possesses nothing. This is also the
meaning of Gen. I, 9. Know also that from this place is the
disposition of all the forms and configurations of all things
formless, that so all ATZILUTH may be joined with ADONAI. So also, in
fine, does every member of man receive the form of its disposition
from this place. Whence it is said in Deut. XXXII, 6- Hath he not made
thee and formed thee?
    So far as regards the right pillar, and in respect of the left we
are told:
    BOAZ is HOD, for it was in respect of this SEPHIRA that the left
column was placed in the Temple of Solomon. The sense is to be sought
in Ps. LXVIII, 35- He that giveth strength and power- from this
foundation, because the influx is exercised from GEBURAH... In the
Gates of Light this name is thus connected with HOD: In reference to
the measure of Hod, Solomon made the second column, which he called
BOAZ, and hereto pertain the mystic words of the Canticle V, 15: His
legs are as pillars of marble, set upon sockets of fine gold. The legs
are NETZACH and HOD, whereunto are attributed the Names ZEDUD TSABAOTH
and ELOHIM TSABAOTH. For these grades are the columns of the SEPHIROTH
and beholding these, Solomon caused the two columns of JACHIN and BOAZ
to be made. But as regards the pillars of marble mentioned in the 
Canticle it should be noted that the central line is the mystery of
the mode of TIPHERETH, to which the letter VAU in the great Name of
God is attributed. Hence these two columns are placed under the said
letter of the TETRAGRAM which is mystically denoted by the Hebrew
equivalent of flax, in allusion to the Hexad and bears six Names,
which are GEDULAH, GEBURAH, TIPHERETH, NETZACH, HOD and JESOD.
Therefore NETZACH and HOD are the pillars of the letter VAU, and they
are placed over JESOD as JESOD over the foundation or Throne, the Name
of which is ADNI. For, according to the text of the Canticle, the
pillars of marble are based upon sockets of fine gold, symbolically
signifying the mode of JESOD and referring to the Name ADONAI. The
seven lower SEPHIROTH are therefore bound up in this text "his legs
are as pillars of marble", being GEDULAH, GEBURAH, TIPHERETH, NETZACH
and HOD; SET is JESOD, the foundation, while "sockets of gold" is the
seventh measure which is called ADNI. But from the place of these six
SEPHIROTH were created those two Seraphim mentioned in Isaiah, VI, 2,
who are called Lords of six wings. They are also termed Seraphim, that
is, burning or consuming because they consume all who are not zealous
for the glory of God while they study the work of the Chariot and are
occupied over the mystery of CHASMAI. They also consume those who
practice arts by the name of the Crown. These are also the fonts and
sources whence flow the six clauses of the Mishnah, till it reaches
the measure of Adonai, which is called the oral law. And because these
two columns are those of the HEXAD, to them is referred the mystery of
the two tables, connecting the written law, contained in these tables
with the oral law comprised in classes. And whosoever advances in the
study of the written and oral law conjoins the Tabernacle so that it
is made one and unites the Blessed Name and the mystery of JACHIN and
BOAZ. Lastly, BOAZ receives its strength from GEBURAH and its vigour
from Binah, and therefrom do flow all kinds Power and of emanation and
of rigour appertaining to Judgement and Fear; and by virtue of the
said measure doth Adonai abide in the Glory of the Kingdom'.
    These quotations the remarkable nature of which will not be
immediately recognized by the conversed reader are not derived at
first hand from the Hebrew Kabalists, but from a Latin elucidation in
which the originals are considerably simplified. The jargon is still
barbarous and the sense so obscure that it will be scarcely believed
to exist, yet an explanafion sufficient for our purpose can be given
in a few words. The Kabalistic system of philosophy supposes four
worlds, those of pure Deity, Formation, Creation and of things
material and infra-material. Each of these worlds is produced from the
extension of ten modes emanated successively, termed SEPHIROTH, and
grouped after the following manner:

              THE CROWN
	INTELLIGENCE    WISDOM
	SEVERITY        MERCY
               BEAUTY
	VICTORY         GLORY
             FOUNDATION
              KINGDOM

Three columns or pillars are thus formed, that on the right hand being
symbolized by Jachin, which was the right in the porch the Temple and
that on the left by Boaz, the left-hand pillar Solomon. The Divine,
Intellectual and Animal principles which constitute the complete man
descend or are evoked throu~ Jachin to be manifested in the Kingdom,
which is this present external world. This world will in the end pass
away or be transformed, a change symbolized under the notion of a new
firmament and also the heavenly or spiritual Zion. We see therefore
that the Kabalists were builders in imagination of a city not made
with hands and hence in their own degree they observe the mystic title
of speculative Masons.
    The left hand pillar, or Boaz, is more especially referred to the
written and oral law, the union of which is the Key to the mystery of
Jachin and Boaz, and thus the Kabalists in addition to an occult
purpose cherished a secret knowledge concealed by the sense of a
written and literal knowledge, that is to say, a system veiled in
allegory and illustrated by symbols. We do not err therefore in
supposing that Masonry is enlightened by Kabalism, seeing that in this
respect they have a common symbolism, an analogous purpose and the
kinship of a similar claim. If, as I believe, the art and craft of
Masonry was once concerned with other mysteries than those of an
elementary good conduct, if through paths difficult of exploration it
did attempt to follow nature and science, if, in particular, there
were practical reasons from the nature of the Masonic experiment why
it should require of its candidates a belief in God and in a
ressurrection to a future life, then assuredly this connection of
Jakin and Boaz with the history of the human soul, its origin,
transmigration and destiny, and with the secret doctrine concerned
paramountly therewith, does offer to those who can tolerate such
investigations, a view of the Masonic purpose ab orgine symboli which
removes the sense of insufficiency wakened by its imputed purpose. I
do not suggest that Masonry to be identified with Kabalism; crudities
of this kind are offences of a bygone day; but having regard to the
sources from which the Jewish Theosophy was derived, it is not
impossible that it transmitted something to Masonry and that those who
gave to symbolical architecture its mysterious passwords had personal
knowledge that a wisdom was treasured in Jewry outside the Law and the
Prophets.